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Archbishop hears regular church-goers call for an inclusive church by Mark Vernon [Special to ENS] The Archbishop of Canterbury received a petition signed by 8,500 individuals from the new Inclusivechurch network of Anglicans on the steps of Church House in London on February 10, during the meeting of the Church of England's governing body, the General Synod. The handing over of the petition marks the first milestone in the life of a grassroots organization that began in August 2003 in response to the overturning of the appointment of Jeffrey John, a celibate gay priest, as Bishop of Reading in the diocese of Oxford. "We are an organization set up to campaign for an open, honest and generous spirited Anglicanism that has always been the very heart and soul of the Church of England," explained the Rev. Giles Fraser, chair. Fraser said Inclusivechurch began as a group of friends from Southwark, London and Oxford who, prompted by the Jeffrey John debacle, were increasingly worried about the future direction of the Church of England. They organized an open meeting in the church of St. Mary's Putney in London, site of the 1647 Putney Debates, taken by many historians as the birthplace of modern democracy. Others similarly concerned asked if they could join, including individuals from the evangelical wing of the Church of England. It snowballed very quickly to the 8,500 who have now registered their support on the website, www.inclusivechurch.net . Fraser said the group's main concern is that the Elizabethan Settlement-the classical Anglican compromise based upon tolerance for diverse points of view-is being called into question and that broad church Anglicans are being forced out of the Church of England. As the Rev. Nick Holtam, Vicar of St. Martin in the Fields in Central London, put it, "I am fighting against being made illegitimate in the church." "It is excellent that so many people have supported the petition in such a short time, and with such little promotion," Fraser continued. "Liberals are bad campaigners. We're also a bit gutless. But what those of us who are very angry need most of all is a call for action. It is clear that the people of our country will not tolerate a homophobic church at the centre of our spiritual life, nor will they be edified by a theology born of ecclesiastical expediency rather than theological principle." The vast majority of Inclusivechurch's signatories belong to the Church of England. In addition to individual Anglicans who have signed the petition, more than 100 parishes have signed up too, each having passed motions of support through their Parochial Church Councils, the English equivalent of the vestry in ECUSA. Signatories also come from parishes belonging to conservative organizations like Reform, and Inclusivechurch reports receiving emails from individuals keen to protest against their own churches, notably from places like Pittsburgh in the US, because they fear gay people are not made welcome there. "People want an inclusive church," says Ann Kiem, a laywoman from All Saints Church, Fulham in London, and a signatory of the petition. "I do not want to belong to an organization that excludes people on any grounds. This is what, I believe, the vast majority of people in the Church of England think too." The interesting thing about this "diverse middle" of the church, as Presiding Bishop Frank Griswold of ECUSA has put it, is not that they are pro-gay, and for that reason horrified at the treatment of Jeffrey John, said Fraser. It is their sense of common decency that is affronted. "Grassroots members of the Church of England are now speaking loud and clear to Anglican leaders," says April Alexander, the lay chair of Southwark Diocesan Synod, another signatory. "We believe that it is appalling that some parts of our Church are threatening schism over issues like homosexuality. When secondary issues come to dominate over the church's core beliefs about the loving-kindness of God, something very serious has gone wrong." After handing in the petition, Inclusivechurch held a Eucharist at St. Matthew's Church, Westminster. The preacher was the newly appointed American priest, the Rev. Marilyn McCord Adams, Regius Professor of Divinity at Oxford University and Canon of Oxford Cathedral. "We who regard gay, lesbian, bisexual and transgendered Christians, not as the latest problems on the sexuality syllabus, but as spiritual treasures for the whole community, cannot afford to equivocate or temporise," Adams said. "We must support them in their life in Christ, and bear wide and public witness to how we have experienced their partnerships as sacraments of God's love in a broken and divided world. The Body of Christ is pregnant with holy opportunity. We shouldn't want to abort it." Mark Vernon is a freelance writer based in the UK.

Ethics & Religion What Social Science Says of Same Sex Marriage by Michael J. McManus In hours of debate by the Massachusetts Constitutional Convention over whether to legalize "same sex marriage" the more articulate advocates opposed a constitutional amendment limiting marriage to "one man, one woman." Sen. Dianne Wilkerson, an African American said she was born "one generation removed from slavery" in an Arkansas shack "because the public hospital would not allow blacks to deliver children." She saw same sex marriage as a civil rights issue: "I know the pain of being less than equal and I cannot and will not impose that status on anyone else. I could not in good conscience ever vote to send anyone to that place from which my family fled." However, marriage is not a civil rights issue. No one at the Constitutional Convention noted that America's major black denominations support a Federal Marriage Amendment which states "Marriage in the United States shall consist only of the union of a man and a woman." House Speaker Thomas Finneran, a Democrat, was eloquent at one point, "Every society, every culture, every nation in all of recorded history, including Massachusetts, has up until this point at least defined marriage as one man and one woman." Yes, but why? Social science research can answer that question, but it was not offered. Outside the Constitutional Convention, Ron Crews, President of the Massachusetts Family Institute said, "The reason we are in this battle to preserve the definition of marriage is that we believe the state should be concerned about the highest good. And we believe that the highest good, the ideal, is that children need a mom and a dad." That is backed up by a large and growing body of social science research. The Witherspoon Institute at Princeton has posted the "Top 10 Social Scientific Arguments Against Same Sex Marriage (SSM)." Children hunger for their biological parents. A third of lesbians have children according to the Census. Some do it by In Vitro Fertilization, deliberately creating a class of children who will never know their father. Yale Psychiatrist Kyle Pruett reports that children of IVF often ask, "Mommy, what did you do with my daddy?" "Can I write him a letter?" "Has he ever seen me?" "Didn't he like me?" Children need fathers: "We know that fathers excel in reducing antisocial behavior/delinquency in boys and sexual activity in girls," says Witherspoon. "Girls who grow up apart from their biological father were much more likely to experience early puberty and a teen pregnancy than girls who spent their entire childhood in an intact family." Children need mothers: A fifth of gay couples have children. There will be more if SSM is legalized. "Mothers excel in providing children with emotional security and in reading the physical and emotional cues of infants. Obviously, they also give their daughters unique counsel as they confront the physical, emotional and social challenges (of) puberty and adolescence." Evidence suggests children raised in SS homes experience gender and sexual disorders. Judith Stacey, an advocate for SSM and a sociologist, writes "lesbian parenting may free daughters and sons from a broad but uneven range of traditional gender prescriptions." For example, sons of lesbians are less masculine and daughters of lesbians are more masculine. She found that a "significantly greater proportion of young adult children raised by lesbian mothers than those raised by heterosexual mothers...reported having a homoerotic relationship." Sexual fidelity. Witherspoon asserts, "One of the biggest threats that SSM poses to marriage is that it would probably undercut the norm of sexual fidelity in marriage." In his book, "Virtually Normal," Andrew Sullivan writes "there is more likely to be greater understanding of the need for extramarital outlets between two men than between a man and a woman." Research of civil unions and marriages in Vermont reveals that while 79 percent of heterosexual men and women value sexual fidelity, "only about 50 percent of gay men in civil unions" felt similarly. Women & marriage domesticate men. Witherspoon reports, "Men who are married earn more, work harder, drink less, live longer, spend more time attending religious services and are more sexually faithful...It is unlikely that SSM would domesticate men in the way heterosexual marriage does." Gay activists like Andrew Sullivan disagree but are likely "clinging to a foolish hope. This foolish hope does not justify yet another effort to meddle with marriage." For the other "Top 10" findings, see Witherspoon's website, http://www.winst.org/toptenlists.htm Advocates for traditional marriage need to cite this sort of research if they expect to win the day. END

Episcopal bishop requests shelving of 4 resolutions By RICHARD VARA Houston Chronicle Religion Editor Bishop Don Wimberly will ask delegates to the Episcopal Diocese of Texas' annual meeting next week to shelve four resolutions that concern biblical sexual morality and the national church's approval of an openly gay bishop. In his address to the council, Wimberly also plans to declare out of order a proposed amendment to the diocesan constitution and canons that would nullify any national church assembly action that was "contrary to Holy Scripture and the Apostolic Teaching of the Church." More than 1,100 clerical and lay delegates will begin meeting in Tyler Thursday to act on diocesan business and policy matters. It will be their first meeting since the national church's General Convention voted in August to approve the consecration of V. Gene Robinson, an openly gay priest, as bishop of New Hampshire. Not everyone is happy about Wimberly's request on the resolutions. "There is an elephant in the room, and I wonder if we as a church have to have courage to address it," said the Rev. Lanny Geib, who is among the clergy who submitted the resolutions for council consideration. "There is a great exodus out of this church right now because people are so disgusted because we don't have the courage of our convictions," said Geib, who has lost 10 families from his 300-member congregation at St. Paul's Episcopal Church in Katy over the Robinson issue. Another four families are ready to leave, he said. "They are sick and tired of it," Geib said. Nonetheless, Geib said he would not bolt the Episcopal Church. "I am not leaving the church," Geib said. "Never. I will stand and fight this thing until I can't preach the gospel of Jesus Christ and him crucified. Period." Robinson's consecration provoked a firestorm of controversy in the 2.3 million-member Episcopal Church in this country and the worldwide Anglican Communion. Several national Anglican churches have broken ties with the American church and have threatened to leave the worldwide communion if Robinson is not ousted. In his pre-published council address, Wimberly, who voted against Robinson's consecration, asks delegates not to bring to the floor resolutions that: Call for affirmation of sexual intimacy between a man and a woman only in marriage. Repudiate the General Convention's approval of Robinson and acceptance of the blessing of same-sex unions. Commend the August vote of Diocese of Texas delegates who opposed Robinson and the blessing of same-sex unions. Affirm historic Anglican doctrines and policies that state Scriptures trump actions of human councils. "If we learned anything at General Convention, it is that voting against one another will only divide this house further instead of allowing us to name our concerns, fears and opinions in a healthy forum," Wimberly says in the address. "Bringing them to the floor of Council will only mire us in parliamentary maneuvering rather than addressing the state and welfare of the church as a whole," he states. The bishop asks delegates to air their differences instead in a special hour-long "conversation." "We must engage one another in a loving, respectful and honest manner," the address says. The Rev. Susan Bear, rector of St. George's and St. Patrick's Episcopal Church in Houston, is one of the 30 clergy endorsers of the resolutions. But she said she was willing to heed Wimberly's call to lay them aside. "Part of my ordination vows is that I will be obedient to my bishop, and I trust Bishop Wimberly's judgment," Bear said. "I may have my own ideas in mind, but he is my bishop and I will listen to what he has to say at this council. "As long as there will be room for some dialogue and some discussion, and it is my understanding that is what we will have," Bear said. The Rev. Laurens "Larry" Hall, rector of St. John the Divine Episcopal Church, is a leader of traditionalist diocesan clergy. His church has recently aligned with the conservative American Anglican Council. But Hall said he supports the bishop's position. Hall believes the bishop and the church worldwide are waiting for the titular head of the Anglican Communion, Archbishop Rowan Williams of Canterbury, to issue a statement on the Robinson issue this fall. "In some ways, everybody is waiting for somebody else to make some kind of decision," Hall said. The Rev. Helen Havens, rector of progressive St. Stephen's Episcopal Church in Houston's Montrose area, will support the bishop's request. "He is simply suggesting, as many people have suggested, that we would be far better off sharing our ideas, praying together, listening to each other, being civil to one another rather than duking it out in a legislative battle on the floor," Havens said. The Rev. Joe Reynolds, dean of Christ Church Cathedral and a progressive, said debating issues is part of church tradition. "That is the nature of the Episcopal Church -- we like to fuss," Reynolds said. "I don't think anyone will say the Episcopal Church is terribly united right now. But I don't think the Council will be divisive." The annual meeting will begin with a service Thursday night at Tyler's First Baptist Church, the only church in the East Texas City large enough to accommodate the delegates. Business sessions will be held Friday and Feb. 14 at Harvey Convention Center. Wimberly also will ask the diocese to focus on missions and outreach. He plans to convene a diocesan-wide gathering with a goal of increasing average Sunday attendance by 10 percent. The council will also vote on a $5.6 million diocesan operations budget and a $3.2 million missionary budget, which funds missions, outreach and other programs, said Ron Null, diocesan treasurer. About $400,000 will go to the national church, slightly less than last year, Null said. The overall missionary budget is down 5 percent from last year's $3.4 million budget. He said that reflects continuing economic woes and some parishes' displeasure with the national church's actions. "It is not anything that is crippling the ability of the diocese to do good missionary work," Null said. END

By Rt. Rev. Ronald C. Ferris Anglicans in Canada are facing a divisive controversy. The issue has come onto the General Synod 2004 agenda following a decision in the diocese of New Westminster, where the bishop and that diocese have implemented the blessing of same-sex unions. This is being done in opposition to the expressed wishes of much of the Anglican world, including the Lambeth Conference, the Archbishop of Canterbury and the 1997 guidelines of the Canadian house of bishops as well as their October 2002 meeting. The global primates, meeting in October 2003, also disapproved. As we enter a national debate that is potentially divisive, what are the rules? Many Anglicans believe that the blessing of same-sex unions is contrary to Scripture, that it would overturn a 2,000-year moral tradition of the church, and that it would be contrary to the Articles of Religion, the marriage liturgies, and Marriage Canon. How would such a decision be constitutionally possible? Could General Synod authorize implementation of same-sex blessings by local option on the basis of a simple majority vote? Or by canonical change, as a matter of doctrine, worship, and discipline, requiring a two-thirds majority vote at two General Synods? Or only after fundamental constitutional review and re-agreement by constituent dioceses? Anglicans view themselves as a comprehensive Christian community encompassing wide polarities, yet bound together in a single, unified structure, built upon a common commitment to Holy Scripture and our constitution. In the past century, two streams of Anglicanism have co-existed, accommodated to one another, and I believe, enriched one another. These two streams could be characterized as Salvationist and Liberationist. The Salvationist stream emphasizes a unique salvation available only through the Lordship of Jesus Christ, the necessity of conversion to newness of life, and right living as the outflow of receiving the gift of salvation. The Liberationist stream emphasizes the Creator's care for all of humanity, Jesus as a liberator enlightening human progress, and the obligation of all believers to seek justice. These positions are not mutually exclusive, but rather highly compatible. Christ and the Scriptures testify that righteousness and justice are but two sides of the very same thing. "Mercy and truth are met together; Righteousness and peace have kissed each other." (Psalm 85:10). The presenting issue for this unity crisis in the Anglican church is the blessing of same-sex unions. But that is just the first of many issues coming at us. Signals of upcoming issues including bisexuality and the blessing of common-law unions were clearly present in the deliberations of the last General Synod. Inclusion has been one of the principal themes of theological education for the past two decades. Inclusionism taken to the extreme undermines many basic Christian teachings. Ultimately an inclusionist gospel is embarrassed by exclusive claims for Jesus Christ. The bold New Testament proclamations of Jesus as "the way, the truth, the life" become an offence. The overall unity issue cannot be easily avoided. Every diocese and congregation will ultimately have to face questions about what are the outward boundaries of tolerance. With more and more dioceses taking independent actions, albeit for what they see as justice reasons, are we to give up our vision of a single church which is a bridge to ecumenical unity? We know (from observing the United Church of Canada, the Episcopal Church of the United States, and the diocese of New Westminster) that wherever a church proceeds to the implementation of same-gender unions, four kinds of division inevitably result. The four kinds of division are attrition, external splits, internal rifts and distancing between congregations and their governing bodies. Some would argue that these perceived threats to Anglican unity are exaggerated. They argue that we have come through many other changes, and they feel that the talks of disunity are mere posturing. But other changes were largely preceded by widespread consensus and were supportable by some measure of Scriptural warrant. In this instance, division is not simply a risk, but a present reality. Many are calling for local option and alternate episcopal oversight as solutions to insoluble differences. It will take some time to discover whether these will be devices to keep the church together in the midst of transitory controversies, or whether they are, in fact, separation agreements. General Synod will feel tremendous pressure to downplay its own constitution and ground rules. It will no doubt be tempted to give rushed or tacit approval of local option. It may well devise some new process of education in the hopes of finding fresh opportunities for compromise. Some are feeling that dialogue easily turns to persuasion and that middle ground is simply a stopping place towards an unacceptable destination. Though we are Anglicans, our ultimate loyalties are to Christ and his whole church. Our branch is but one vessel of the Holy Catholic Church. We know that our church is coming into a storm that all sides wish we did not have to go through. We do not know what the future holds. Will it be common, or will there be many new expressions of the Anglican church, some flourishing, some floundering? We need to suffer our griefs and losses with charity and good will to all. We need to prepare ourselves to enter unfamiliar terrain. Ronald Ferris is bishop of Algoma, Canada.

Episcopalian rift centers on process, priest says The Rev. Ephraim Radner: 'Over the centuries, it's always been easier to split off than to reconcile.' By MARVIN READ THE PUEBLO CHIEFTAIN This was supposed to be a straight-on news item, reflecting an interview with the Rev. Ephraim Radner, the rector-pastor of Pueblo's Ascension Episcopal Church. It didn't work out quite that way. By way of background: Radner was a delegate to last August's General Convention of the U.S. Episcopalian Church, at which the selection of V. Gene Robinson as bishop of the New Hampshire diocese was confirmed by delegates. That approval process is standard procedure, but the confirmation was complicated by the fact that Robinson lives openly with his male partner of 13 years. Some warned beforehand that the confirmation would cause great problems for the U.S. Episcopal Church. Although the confirmation was approved by the necessary majority of delegates, the process irked - to put it mildly - many of those who attended and the half year that has passed since has brought turmoil throughout the worldwide Anglican Church, of which the U.S. Episcopal Communion is a part. At the extreme, "schism" is discussed; at the minimum, laity and clergy are involved in the sort of hand-wringing that accompanies the "what are we going to do now?" syndrome. Radner, who has been at Ascension since mid-1997, was one of several delegates - laity, clergy and bishops - who walked out of the Minneapolis convention, protesting the legitimacy and constitutional validity of the approval. He said at that time that the consent of the convention to Robinson's election violated the church's constitution "in that it knowingly contradicts the historic faith and order that defines our identity as part of the one, holy, catholic and apostolic church." And so, six months later, the interview with Radner was unsatisfactory in the sense that it produced no easy quick-question, quick-answer dialogue. It's not that the veteran of 22 years of the Episcopal priesthood wouldn't answer certain questions, but that he wanted and intended to focus on what for him is the center of the issue: the communion of the church, in its sense of parish, diocese, worldwide faith expression and in its broader, ecumenical sense, too. The interview was satisfactory - even edifying - in the sense that the priest exudes an aura of love for his church and its integrity. He is, by his own calculation, no homophobe, but a priest dedicated to preserving the structural, traditional and communal integrity of the church. Radner, a lively intellect - he has a doctorate in theology from Yale University, where he also taught - is affable and clearly a man with a peacemaking mission. "Communion" is a word used in all Christian churches. It refers to the sacrament or symbolism of the Lord's Supper, and, by extension, to the Body of Christ, the church - the community of believers throughout the ages with Christ as its head. Radner clearly grieves about the threat to institutional communion that the Robinson affair and the national and worldwide reactions afterward have brought. Individuals, parishes and even dioceses are threatening to quit the national body. Anglican institutions worldwide are seeking to distance themselves from the U.S. Episcopals. The fiscal problems that would ensue over personnel, property and finances are dismayingly complex. The Rev. Ephraim Radner: There are virtues that ought to predominate in the Body of Christ. Radner, however, focuses not on separation, but on unity, both that which prevailed before and that which yet remains a goal. "There are virtues that ought to predominate in the Body of Christ," Radner said, enumerating peace, self-control, mutual subjection, love and forgiveness as a few of them. Submission to conciliar process ought to be stereotypical of how Anglicans and Episcopalians operate as a sign of that communion, Radner said. The conciliar process, the priest said, "involves the Lambeth Conference of Anglicans, the Anglican Consultative Council, the Meeting of Primates (archbishops) and the Archbishop of Canterbury." "It has been the practice of the church that we reflect and respond to the calling of communion within this framework, but the Minneapolis general convention failed to give itself over to the process and the Word, even though it had been decided by Lambeth, the council, the primates and the Archbishop of Canterbury that we would not at this time in history go this route. "The issue is not gays and sexuality in the first place, but how we interpret the Scriptures about sexuality and other matters within the process of communion. Many of us feel that the convention in August betrayed the process, the communion itself and, as a result, the integrity of the Scriptures," Radner said. "There was a commitment by the American church not to do this without patiently going through the process. But cultural imperialism won the day." The pastor's articulate love for his church is clear as he talks about his involvement on both national and international levels - he is a participating member of the Anglican Communion Institute, an influential think tank of Episcopalians - to maintain the solidarity of the church, as well as working at the level of his own Downtown Pueblo parish. Concern for the people of Ascension is why "I really don't want to say anything publicly that might promote divisiveness. Sure, I have my own views and judgments, but what's immediately important to me is the vitality and unity of this congregation," he said. "We're a strong, healthy and growing parish," he said, explaining that Ascension has grown by 20 percent in the last two years, half of that in the last six months. Radner admits that, when he returned from Minneapolis, "I was frightened what I might find, and I was worried about division in our parish. "But it hasn't happened. While there are people on both sides of the issue, our parish is articulate, informed and is making a conscientious approach to continually discovering what it means to be church. "I think I can say that, as a parish, we are committed to living the virtues of communion, among ourselves, with the diocese and the worldwide church with all its ecumenical considerations and dimensions," he said Radner's bishop at the time of the general convention, the Right Rev. Jerry Winterrowd, supported the confirmation of Robinson, as does the bishop who succeeded Winterrowd in January, the Right Rev. Robert O'Neill. On a larger scale, Radner is aware that American Episcopalians, like Americans in general, are too often seen by African, Asian and Third World churches "as doing whatever we want because we think we have the money and the power. We need to step back, to evaluate the communion and realize that we can't simply strike out on our own. The result of that refusal to step back has been enormous, and has brought disintegration and division to the American church and to the whole Anglican communion. "We have to hear the Scriptures with the larger church. That's my bottom line about all this," he said. The priest refuses to give credence to the expression, "God renews the church through division." "That encourages separatism and schism," he said, "and that's not what communion is about. "Renewal is accomplished by communion, not division," he said. Reflecting his concern for his church - "there are some who warn this could be an apocalyptic division, a dark unknown" - Radner said that the "history of the Christian church does not bode well for our future. Over the centuries, it's always been easier to split off than to reconcile." The pastor laments what he has seen happen in the half-year since the Minneapolis convention: "It's been personally stressful to me to see people I admire, people with whom I've worked, now estranged from each other, and to realize the damaged ecumenical implications for a genuine catholic or universal church, as well. In some ways, much of what I've worked for and toward for more than 20 years has crumbled." Radner, last June, was among five candidates being considered to become the Episcopal Diocese's 10th bishop. Delegates to an election convention in Denver chose O'Neill, a Massachusetts priest, instead. There's no faulting that choice, but had the Colorado Episcopalians chosen Radner, they would have found an articulate priest who clearly loves his church, grieves the threat that hovers over it and works with dedication to avoid breach and heal wounds. These days, Episcopalians need that sort of priest. END

"These difficulties are not all of a merely disciplinary nature, some extend to essential matters of faith and morals." Pope John Paul II to Archbishop Rowan Williams Dear Brothers and Sisters, Three important events transpired this week. THE FIRST was that the Archbishop of Canterbury said at the Church of England Synod meeting in Windsor that he supports the new network of orthodox dioceses, clergy and parishes set up in the US that oppose the homosexual consecration of Bishop Gene Robinson. This is in direct contradiction to what Frank Griswold said in an interview with Beliefnet. Dr. Williams, addressing the General Synod of the Church of England said that he had been following "sympathetically" the discussions about setting up a network to operate within the Episcopal Church of the United States. THE SECOND EVENT was the meeting of the Episcopal Church's Executive Council in Tampa which reported a shortfall of $3 million in the 2004 budget, a drop of over 6 percent of the $48 million expected revenue. The cause: parishes and dioceses withholding funds to protest the Robinson ordination. The revised budget was dropped to $45.1 million. Julia Duin at the Washington TIMES observed that if 107 dioceses followed the lead of the Diocese of Virginia, the country's largest, which recently shaved $257,428 off its annual contribution to the New York-based denomination, the losses could be in the millions. The national church headquarters alone has about $300 million in assets, its finance officer said. Denominational assets run into the billions when added to assets from 7,305 parishes: everything from the stained glass to the pews, altars and carpets. Kurt Barnes, the national church's treasurer, called the lower contributions "almost not material" in the effect on church operations. "The reduction is well below what nay-sayers and doomsdayers were predicting last August," Barnes said. Presiding Bishop Frank Griswold said the church intends to keep some vacant jobs open and trim other expenses, but added that its religious and charity missions will not be affected. He said church operations would be "slightly curtailed." The national church has pledges of $16 million from 51 dioceses, along with pledges of future support from another 33 dioceses totaling $8.1 million. Two dioceses, Pittsburgh and Dallas, have refused to send any money to the national church in protest. Bruce Mason, spokesman for the American Anglican Council, a conservative group of Episcopalians, said the reduction in financial support for the national church might be slight this year but that doesn't mean it will remain so. Mason said some dioceses have tapped endowments to make up for parishioners' cutbacks. The more than 7,000 congregations of the Episcopal Church receive $2.14 billion in offerings a year, and forward a portion to the national church. Individual dioceses are asked to send 21 percent of their income, but about half of the dioceses who have already made their financial pledges to the national church fall below that threshold. And while the budget shortfall is small and will not effect much of anything, you can be sure that this is only just the beginning. Virtuosity is receiving reports from across the country of parish and cathedral budgets experiencing dramatic drops in income. And it can only get worse. Every time a parish splits and the majority of its member leaves, that is a direct income loss to the parish, the diocese and ultimately to the national church. There is no escaping it. Oftentimes it will cost more. In the end The Episcopal Church will operate more and more on Dead Men's Money, spent by a generation of Spiritually Dead Men and Women. THE THIRD EVENT occurred at the Church of England Synod in Windsor where a report by four bishops called for "interpretive charity" between reformers and conservatives and a balancing of biblical teaching with social reality. "Christian tradition is dynamic and not static," said revisionist Oxford Bishop Richard Harries. It was Harries, you will recall, that tried to broker in Jeffrey John as the next Bishop of Reading and got destroyed by Oxford's Evangelicals. The report he and three other bishops compiled says the debate on sexuality will not go away and he urges Christians to remember that "real people really do have homosexual and bisexual desires." The bishop is right of course, and occasionally this writer has a real desire to be a millionaire, but fantasy must give way to reality, and it ain't gonna happen. Funnily enough, Richard Kirker, general secretary of the Lesbian and Gay Christian Movement, said the report was "very deficient". "No self-respecting gay or lesbian person has put their name to it. It talks to, rather than with or about, gay people, in any meaningful sense," he said. So Harries report is being shot at from both sides. One sincerely hopes retirement is just around the corner for this bishop. He has done enough damage as Bishop of Oxford. IN A QUESTION AND ANSWER PERIOD THE ARCHBISHOP OF CANTERBURY again reiterated that he would not license New Hampshire Bishop V. Gene Robinson to officiate in England even though he was duly elected by ECUSA, but has said he will license Fr. David Moyer to officiate even though he was fraudulently "deposed" by Pennsylvania Bishop Charles E. Bennison - a double rebuke of ECUSA. ON THE OTHER SIDE OF CHURCH SPLITS there is some oddly good news. In almost every instance a parish that has left the Episcopal Church and gone to the AMIA or come under the authority of another Anglican jurisdiction they have started out in good financial shape. I am posting two stories of churches that are doing very well thank you very much. Local communities and other churches kick in organs, chairs, hymn books, prayer books, start up money and a place to worship and much more. The Prince of Peace parish that split from St. John's in Melbourne, Florida met last week for the first time and when they had finished passing the hat around they had taken in $100,000! The new parish in Morehead City, North Carolina has been dubbed the "miracle church" for the abundance of riches bestowed upon them, and in Atlanta the new Light of Christ Church had pledges of $270,000 from 100 people. And a parish split in Jackson Tennessee already has a new group looking for a church to buy. There is clearly something galvanic about starting over free from the clutches of ECUSA that has people reaching deep into their pockets. ON THE ECUSA SIDE OF THE FENCE comes this news from a Virtuosity reader. It is typical of most dioceses. A report from the Diocesan Council of the Diocese of Mississippi shows giving to the National Church will decline about $150,000 in 2004. The bishop is balancing his budget (as Virtuosity predicted) with trust funds. AND THEN THERE'S THIS FROM A VIRTUOSITY READER in Williamsburg, VA. "There is lots of talk about money, but no one is really talking about the decline in volunteerism. One symptom in our church is that there are not enough volunteers to serve a Shrove Tuesday pancake supper - the people just don't have the heart to involve themselves with church business. The minister has responded by scrapping the pancake supper and substituting a bring your own meal dinner. There is no question that the church is hurting more than just financially. The 2003 convention has ripped the very heart out of most congregations and substituted suspicion and angst in its place. As far as I can tell, the revisionist inclusiveness doctrine would accept incest, bestiality and polygamy if modern society said it was OK - really sick." FINALLY THERE'S A REPORT OUT OF THE ENGLISH SYNOD that the three wise men who visited Jesus might not have been men. The Magi could refer to three women, queens perhaps? I suppose we should be grateful that in the slightly crazed world of professional theologizing that the Magi's historic genealogy does not reach ECUSA's very own Quean Lutibelle. AND IN A DESPERATE ATTEMPT TO SPIN THE LIBERAL LINE in the Anglican Communion, something called the Anglican Telecommunications Commission, dreamed up by John Peterson and the Anglican Consultative Council, as "an instrument of community" will attempt to use the Internet to push its "gospel", that is, " find meaning and significance in community with one another." They use the term “telecommunications” in a broad sense to mean office and wider area networks, multimedia, online collaboration tools and other Internet and web-based services. A whole range of liberal Anglican illuminati can be found on this board. One insider said the real motivator for the emergence of this group is the rapid growth of orthodoxy on the Internet that is seriously damaging the liberal agenda. They recently met in Canterbury where representatives from across the communion came to the inaugural meeting. The idea is that linking ECUSA's website with Nigeria will create Anglican clubiness! I can assure you that linking these two provinces is like connecting a spider web with a black widow in the middle. The imbalance, often called the “Digital Divide” is being addressed in dramatic ways by the Trinity Grants Program, of Trinity Church in NY, the richest church in the world, who will pour a ton of money into this project to see if they can undo the likes of Virtuosity. It's off to war we go. And UPI Religious Affairs Editor Uwe Siemon-Netto reports that more than 50 million Americans, perhaps even twice as many, including a substantial segment of Catholics, consider themselves evangelicals, according to the Rev. Gerald R. McDermott, an Episcopal scholar. You can that story today. I AM POSTING A NUMBER OF STORIES on churches dissolving, new ones forming and much more. From Puerto Rico comes fresh word that the Bishop there one David A. Alvarez is stepping up his campaign against two orthodox priests who did not approve of last year's General Convention votes on sexuality issues. He started this campaign once before but stopped when Virtuosity got wind of the story. Now he is trying for a second run at the Rev. Professor Dennis Paris, author and priest. Whoever said the revisionists believe in inclusion clearly is not reading from the same script as the rest of us. Inclusion means stamping out the opposition by any means possible or whipping them into line so they pay for the church's revisionist agenda. I have also done a lengthy interview (in two parts) with the Rev. Dr. Ephraim Radner, orthodox Episcopal theologian. He makes the case for staying in the ECUSA torn as it is 'by heresies distressed.' And in LATE-BREAKING NEWS nine clergy in Western Canada have obtained Alternative Episcopal Oversight from four Anglican Primates. You can read all these stories and more in today's digest. CORRECTIONS: From Bishop William J. Cox (ret.) Oklahoma. "I need to correct an article published on line by VIRTUOSITY VIEWPOINTS 1-31-2004. It is not true that Bishop Moody of Oklahoma "has stripped me of my Episcopal functions" The Bishop does not have that authority, although he could prohibit my ministry in congregations in his diocese. If he were to do that, I would respect his decision since he is the Bishop of Oklahoma and he has jurisdiction. Yet, he has not done that. I celebrate the Holy Eucharist almost every Sunday at St. John's Church in Tulsa. It is no secret that the Bishop and I are in disagreement on the issue of the Consecration of Vicky Gene Robinson in New Hampshire. I can never accept that decision of the General Convention for many reasons. Guatemala is a diocese in the province of IARCA (IGLESIA ANGLICANA DE LA REGION CENTRAL DE AMERICA), it is not a province on its own. Virtuosity wrote: "A NUMBER OF ANGLICAN PROVINCES including Guatemala, Papua New Guinea, Kenya and the Sudan all expressed themselves in profound disagreement with the actions of the Episcopal Church this week. We are happy to correct the record. In the story on Women and the cost to the C of E, the figures were wrong. Jonathan Petre's story said A326m which is $ 48.3m. The number 3 was in fact a pound sign. My error. WELCOME TO VIRTUOSITY. If you are a first time reader and like what you read please pass the good word around and invite others to sign up. You can do so by pointing them to the website: www.virtuosityonline.org . PLEASE CONSIDER SUPPORTING VIRTUOSITY. Without your donations Virtuosity would not exist. Please give generously. You can support this ministry in one of two ways. Through PAYPAL at the website www.virtuosityonline.org or by sending your tax-deductible check to: VIRTUOSITY, 1236 Waterford Rd., West Chester, PA 19380. Thank you for your support, All blessings, David W. Virtue DD

COMMENTARY By Uwe Siemon-Netto UPI Religious Affairs Editor WASHINGTON, Feb. 12 (UPI) -- There is no doubt that the cloning of the first mature human embryos in South Korea is a triumph of sorts. But from the Christian point of view, it is a scary triumph indeed -- the triumph of man's hubris. As Margot Kaessmann, bishop of the territorial church of Hanover, Germany, said last year, "Cloning humans is an attack upon God's creative power." In the eyes of the Rev. Gerald E. Murray, a Catholic canon lawyer and pastor of the Church of St. Vincent de Paul in New York, this is a diabolical act "violating the laws of God and nature for the sake of human pride." "This stunning news from Korea means that we are manufacturing human beings in order to dismember them to use their body parts or their cells to benefit other people," Murray told United Press International Thursday. "This is a new form of slavery. Not only could one own another person but also kill him or her for personal use." In a similar vain, the leaders of the Eastern Orthodox Churches have condemned stem cell research as "an un-Christian form of human sacrifice." In 1997, Gilbert Meilaender, the eminent theological ethicist of Valparaiso University, told the National Bioethics Advisory Commission, "I am aware that we can all imagine circumstances in which we ourselves might -- were the technology available -- be tempted to turn to cloning." Meilaender listed some examples: "Parents who lose a child in an accident and want to 'replace' her; a seriously ill person in need of embryonic stem cells to repair damaged tissue; a person in need of organs for transplant; a person who is infertile and wants, in some sense, to reproduce." "Once the child becomes a project or product, such temptations become almost irresistible," Meilaender went on. "There is no end of good causes in the world, and they would sorely tempt us even if we did not live in a society in which the pursuit of health has become a god, justifying almost anything." Then Meilaender went on the attack: "Even Protestants, those stout defenders of freedom," have not had in mind freedom without ... the limit that is God." He reminded his audience of the true meaning of a child -- "offspring of a man and a woman, but a replication of neither." According to Meilaender -- and all good Christian theology -- children are not products whose meaning and destiny their parents can determine. And this constitutes "a limit to our freedom to make and remake ourselves." Trying to copy oneself -- either to provide spare parts in case of hitherto incurable illness, or to narcissistically create another human being in one's own image -- is, of course, the very antithesis of the Judeo-Christian faith. Jews and Christians believe that God has created humans in his own image for the distinct purpose of being partners in the ongoing process of creation. Cloning, on the other hand, is an act of human self-glorification. "Man is playing God, out to create the uebermensch," warned Gabriel Jay Rochelle, an Eastern Orthodox theologian, referring to Nietzsche's vision of the superhuman, a vision frighteningly caricatured by the Nazis' attempt to develop a master race. If the cloned man ever becomes reality, what's he or she going to be? "Conceived in an unnatural way with an unnatural genetic makeup, not the product of love between a man and a woman," Murray said. "Can you imagine human beings incapable of saying, 'I have a father and a mother?" asked the Rev. Johannes Richter, a retired bishop in Germany. "Cloning would deprive humans of their true human origin," warned Cardinal Joachim Meisner, archbishop of Cologne. Ultimately, it seems, though, that those who clone -- rather than the sad product of their cloning -- are the principal problem, according to Richter. "If man consciously or unconsciously assumes the place of the Creator, man inevitably becomes a threat to himself," said Richter, warning that then there is nothing left to put reins on human hubris. As for the clone, he or she may look like the original but would still be a separate human being. For all of man's arrogance, Christians hold, it is God who creates human souls and ultimately determines man's destiny. END

Nine Canadian Clergy Obtain Spiritual Shelter From Revisionist Bishop Special Report By David W. Virtue VANCOUVER, BC--Nine clergy from six biblically orthodox parishes and a disciple-making ministry from Calgary, Alberta, have been granted adequate episcopal oversight, albeit temporary, from four Anglican Primates of the worldwide Anglican Communion. They are: The Revd Charles Alexander, Timothy Institute of Ministry, Calgary, Alberta; Dr David Bowler, Comox, Vancouver Island, a Church Plant; Revd Paul Carter, Immanuel Church, Westside; Revd Ron Gibbs, St Simon’s, Deep Cove; Revd Ed Hird, St Simon’s, Deep Cove; Revd David Hollebone, Living Waters Church, Victoria, Vancouver Island; Revd John Lombard, St Simon’s, Deep Cove; Revd Barclay Mayo, St Andrews, Pender Harbour; Revd Silas Ng, Emmanuel Church, Richmond. The clergy, churches and ministry are in two dioceses - New Westminster, BC and Calgary, Alberta, Canada. The offer of pastoral help to these parishes and clergy comes at a time when eight of the clergy are under siege from New Westminster Bishop Michael Ingham because they refuse to support the Diocese of New Westminster in its decision to bless same-sex unions. They say it is in violation of, and contrary to, Holy Scripture. "This alliance of Anglican Primates has heard the plight of those who have been in a state of 'impaired communion' with their own diocese since the decision to bless same-sex unions was handed down in June of 2002-a divisive and unprecedented move that was vigorously denounced throughout the Anglican Communion," said the Rev. Paul Carter, a spokesman for the group. The Primates include the Most Rev. Bernard Malango of Central Africa, the Most Rev. Fidele Dirokpa of Congo, the Most Rev. Emmanuel Kolini of Rwanda, and the Most Rev. Datuk Yong Ping Chung of South East Asia., who will serve as Chair. The Archbishops have asked the Rt. Rev. Thomas W. Johnston, bishop in the Anglican Mission in America (AMiA) from Little Rock, Arkansas, USA to provide oversight and be the representative for the four Primates on practical matters. The Canadian clergy sought oversight out of religious conscience and this was extended to them on a temporary basis until a more satisfactory solution is found for those who dissent from the Anglican Church of Canada's growing acceptance of pansexuality. "The offer effectively allows those congregations and clergy to remain connected to the global Anglican Communion," said Carter by phone from Vancouver. This temporary and emergency offer of assistance by four international Anglican leaders insulates these churches and clergy in Canada from the often abusive power structures that have worked against them for the last 20 months, said Carter. "Bishop Michael Ingham of the Diocese of New Westminster has already closed one church and brought significant pressure against the others because of their stand for the orthodox Christian faith and their desire for oversight from an alternative bishop and renewed structures," he said. When the synod made its novel decision in June of 2002, representatives of eight churches walked out of the meeting, declaring that by its action the diocese had strayed from its Christian roots and was in 'impaired communion' with them and the rest of the Anglican Communion, said Carter. The eight churches formed the Anglican Communion in New Westminster (ACiNW) and began to seek alternative Episcopal oversight-an arrangement whereby a bishop from outside the diocese would provide spiritual covering and oversight with full jurisdiction for their ministries. This type of alternative oversight has been consistently opposed by Bishop Ingham and the Canadian House of Bishops. Because of the disregard by Ingham of the pleas of leadership from around the Anglican Communion, several internal attempts to find a Canadian solution have failed. The situation in Canada and the Diocese of New Westminster, in particular, has created tension throughout the world-wide Anglican Communion. At 1998's Lambeth Conference of all Anglican bishops gathered from around the world, it was overwhelmingly declared that homosexual practice was incompatible with Scripture, and that the church was not free to bless such unions. The move by the Diocese of New Westminster to flaunt this directive has been denounced at the highest levels of the Anglican Communion, including two successive Archbishops of Canterbury. Last fall in a global meeting of the Primates, the New Westminster crisis was once again on the agenda, and a statement issued at the conclusion of that meeting declared that the actions of the diocese were divisive and contrary to the mind of the Communion. "We're extremely grateful to the Primates for this gracious and long-needed offer," said Carter, whose parish, Immanuel Church, Westside, (Vancouver) is not officially recognized by Ingham. The Rev. Carter's license was not renewed by Ingham. "We have been without a bishop for almost 20 months. Our people and clergy are in great need of Episcopal oversight. People of deep religious conscience are tired and disillusioned with the system that many are leaving Anglicanism altogether. When our internal efforts failed, we were on the verge of having to leave Anglicanism completely. This will now enable us to have relief and move forward in mission while the wider Anglican Communion works out how to deal with false teaching in its midst, and the impending re-alignment." END

The "Miracle Church" of Morehead City By David W. Virtue MOREHEAD CITY, NC--All Saints' Episcopal Church is a "miracle church" according to its leaders and laity. By any human standard it should not exist. Its birth grew out of a former Episcopal parish - St. Andrew's - which split from the Episcopal Church and the Diocese of East Carolina. After a bitter legal dispute over property ownership, Bishop Clifton Daniel III got possession of the church property, and a treasury of over half a million dollars. But at the end of the day he kept only 25 parishioners, had to put in a new parish priest, and has been forced to reduce the parish to mission status. In time it will die. In the meantime the Bishop is stuck with the bills. The new All Saints' parish, which is a member of the Anglican Mission in America has over 300 members and goes from strength to strength, according to its rector and parishioners. Mary Lena Anderegg, whose husband David is on the vestry tells the story. "When we left, our brethren and sisters in Christ in Morehead City reached across denominational and congregational lines to encourage and support us. Seven churches offered to share their facilities with us to worship, even offering to adjust their own worship schedules," she told Virtuosity. "The first week we were out of St. Andrew's building we had Sunday night praise and worship at a Baptist Church; a Wednesday prayer and communion was held at a medical facility; an interdenominational men's prayer group met at Catholic church, a 10am Sunday service was held at a Methodist church and other Sunday morning services were held in an elementary school gymnasium. One pastor even took a day of his vacation to worship with us the first Sunday we were out of the building." "We didn’t lose the church we gave up the building and kept Jesus," said Anderegg. Then they were offered a rental warehouse property at Westridge Center on Highway 70. It has three bays of a warehouse, an office complex, sanctuary, and it has been set up permanently for us. "We have adjoining offices for Sunday school rooms, and it's ours till we find land to buy and build." Things immediately kicked into high gear, said the Rev. H. G. Miller who took over as the rector following the retirement of the evangelical Rev. C. King Cole. No one could still the excitement or stop the growth. "People came from all over. We were offered four church organs, and people who only worshipped with us occasionally ponied up another $135,000 in interest charges on the treasury (money held in escrow for legal fees) which the court required. It looked like Bishop Daniels had won. "The usurious interest payment of $135,000 was money that was taken from us. St. Andrew's Church Treasury had $400,000 which we had to turn over plus the interest of $135,000. It was paid off in10 days. They got the money but we kept Jesus." "But one bank loaned us money for 'start-up expenses' even though we had no physical assets for collateral. Another bank gave us office furniture. A private school gave us classroom equipment and furnishings for our Sunday School and generic office supplies and equipment. "A lady called and offered us two bishop's chairs from an old church, a lectern as well as donations of fabric for banners, chairs, lumber and foam. We began to collect silver pieces and jewelry to melt to replace the chalices and patina we had to leave with the building. Three Catholic brothers in Christ gave us an ingot each for the chalices because 'we want to be a apart of what you are doing'." City planners worked with the new church and towage was provided to move the granite rock on which is engraved the church's mission statement. A 'paint day' drew 70 people with non-members and summer folk coming out to help. "What was sown in tears (receipt of the Appellate Court's decision) has been reaped with songs of joy with a coming together of God's people for his glory. We have finally come home." Anderegg said she has seen other church splits over a 40-year period, but it was never like this. God has done and is doing a miracle each day. The church holds three services on Sunday plus a praise and worship on Sunday night with a youth group of over 200 attending. The church now has 320 members, more than it did before the split. The new pastor, the Rev H. G. Miller (he took over from the retired C. King Cole) came from Phoenix Valley Cathedral. He was leading a Pentecostal Church which became an AMIA church when the leaders decided they wanted oversight of a bishop. Of those who remained in the old church, Anderegg had only this to say, "they are lovely people who just don’t get it." NOTE: If you are not receiving this from VIRTUOSITY, the Anglican Communion's largest biblically orthodox Episcopal/Anglican Online News Service, then you may subscribe FREE by going to: www.virtuosityonline.org . Virtuosity's website has been accessed by more than 900,000 readers in 45 countries on six continents. This story is copyrighted but may be forwarded electronically with reference to VIRTUOSITY and the author. No changes are permitted in the text. END

Press Release 12 February 2004 As the members of the Council of Forward in Faith North America we offer greetings in the name of the Father and of the Son, and of the Holy Spirit. Amen. Mindful of the sacrificial labors of many of our members over several decades; the vision cast in 1989 (in the structure of the formation of the Episcopal Synod of America); sharpened in 1997 (in the Rosemont Statement); we rejoice that vision is now being recast in the cooperative efforts of the emerging clarity provided in our partnership in the Network of ACDP. The circumstances at Good Shepherd, Rosemont in September 2002 provided an opportunity for new cooperation between Forward in Faith, the American Anglican Council, Ekklesia, many Primates and the former and present Archbishops of Canterbury and offered a providential foreshadowing of our emerging common life. In response to the specific call from the Archbishop of Canterbury, visionary leaders of the Household of Faith are collaborating in the Network, which is drawing counsel from the deepening relationships among the international Primates. Just as they have faithfully and charitably modeled common life recognizing differing theological perspectives we are encouraged by the maturity of their relationships and seek to manifest the same steadfast commitment to the Lordship of Jesus Christ in the Church. This charity is "the very bond of peace and of all virtues without which whosoever liveth is counted dead before Him." The Network's commitment to the ongoing integrity of Forward in Faith's succession in Holy Orders reinforces our confidence in our common future for orthodox, unified, and missionary endeavor as longstanding divisions are healed to the Glory of God. We commend the Network and our common life to the prayers of all faithful people. The structure and purpose of the Network is virtually identical to that framed by the ESA in 1989. The Rosemont Statement: "We continue to 'be the church. We are not going anywhere.'" Efforts by the Rt. Rev. Charles E. Bennison, Jr. to remove The Revd David L. Moyer as Rector of Good Shepherd by attempting to depose him were thwarted by cooperation and collaboration among agencies and international leaders. Varying theological perspectives include evangelical, catholic, and charismatic, as well as differences concerning the ordination of women. END

By David W. Virtue JACKSON, TN -- St. Luke's, an Evangelical Episcopal parish that was ripped apart by a tornado last May, has suffered another tornado, this time a human one. Sixty-five of its most active members and 22 young people, including half the vestry, have upped and left to form All Saints Anglican Church in Jackson because of General Convention's twin decisions to approve a homosexual to the episcopacy and same-sex blessings. St. Luke's became another casualty in the doctrinal and moral wars in The Episcopal Church. "It's painful", the Rev. Chuck Filiatreau told Virtuosity. "Bishop Don Johnson's pastoral letter was the straw that broke the camel's back. An inclusive church has no place for these orthodox people, and now they have gone." The double tragedy is that the Rev. Filiatreau is thoroughly orthodox himself, making it all the more painful. "When I try to tell him [the bishop] he listens but never says anything", said the Evangelical rector. "The greatest feeling I have is sadness. The tornado that destroyed us was a piece of cake compared to what General Convention did to our church." Bob Hudson, a leader in the breakaway movement said that a gathering of eight-five adults and children had left and had begun meeting in a member's home in late November. "Word spread and we increased in size by 75 percent. The moment of truth for many came in mid-November when the Vestry of St. Luke's Episcopal Church voted down the following resolution: "The Episcopal Church has grievously erred in consecrating a non-celibate homosexual as Bishop and has thereby wounded the Body of Christ." "People could no longer standby and watch their witness go up in smoke. The choices were limited: go to another denomination, or drive 160-miles round-trip to church each week, or form our own Anglican Church. So that is what we did," he told Virtuosity. The founding members are in the process of establishing their Anglican affiliation, obtaining a worship space, conducting time, talent and treasure surveys, establishing teams to deploy the gifts and talents of the parishioners within the community and all those other necessities of being a church. "We are actively looking to buy a church." "We have looked at the Anglican Mission in America but we are also considering coming under a bishop in Bolivia or Kenya," Hudson told Virtuosity. "The National Church (ECUSA) has continued its path toward irrelevance by turning its back on the faith, order practice and discipline of the catholic faith. As a result there are families and individuals that can no longer "wait and see", they are called to action, to step out in faith. I just couldn't stand by anymore and let the church destroy my witness and what I believe," he said. The ECUSA spiral of tragedy gained speed last summer when the national church chose to depart from 4,500 years of Judeo-Christian teachings by elevating sin to being "good" and "acceptable"; as opposed to that Christian doctrine which has been believed "everywhere, always, and by all" to be against God's Holy Law and desire for his children. ECUSA further held itself above the pleadings and wishes of the world's Primates when it proceeded with the consecration of V.G. Robinson in November, said Hudson. "Symptoms of the national church malaise are now seen more broadly in West Tennessee in the January 16 Pastoral Letter of Rt. Rev. Don Johnson, and his invitation to the Rt. Rev. Chilton Knudsen, Bishop of Maine and one of the Co-consecrators of V.G. Robinson, to be the keynote celebrant and homilist at the 23rd Annual Diocesan Convention on February 20." This was unacceptable, he told Virtuosity. The founding members of All Saints Anglican Church were all members in good standing of St. Luke's Episcopal Church in Jackson, some for as long as 72 years. "The energy and calling of these individuals in the service of the Lord has been phenomenal. The gifts and the talents include outreach (both local and international), pastoral care, Christian education, Sunday School teachers, bible study leaders, choir and choirmaster and organist, vestry service, senior and junior warden, chalice bearers, lectors, lay readers, acolytes, altar guild, youth advisors, as well as Alpha course team leaders and intercessory prayer leaders." The parish of All Saints looks forward to sharing the transforming word of God in Jackson and beyond to all of God's people. "Our movement forward is not about us. It is about God." When someone asks, "Will you all be okay? Will you be able to make it?" We believe our mission statement answers that nicely: Empowered by the Holy Spirit, we will be disciples for Christ, said Hudson. Fr. Filiatreau noted that the Diocese of West Tennessee had seven of the finest orthodox priests still active in the diocese, four of them rectors, "and they have their heads on the line because they are standing up for the gospel." The rector said the toll in income will be substantial. We have not rebuilt following the tornado that struck us, and our average attendance is about 200 with some 504 on the roles. "Our budget will be affected. Because of General Convention we were already down $30,000, now we expect a deficit of $70,000. Overall the budget has gone from $500,000 to $250,000. I expect my salary will be affected. We were looking for an associate but now we can't fund it." END

Special Report By David W. Virtue EVANSVILLE, IN - In what might be the first test case of Adequate Episcopal Oversight in the Episcopal Church, a fellowship has been formed in the Diocese of Indianapolis, under the oversight of the Diocese of Springfield that is drawing parishioners from four parishes primarily in the Dioceses of Indianapolis and some from the Diocese of Kentucky. "It is the first of its kind," said the Rev. Robert Todd Giffin, 33, an orthodox priest who will lead the 60 plus parishioners under the banner of Faithful Anglicans in the Heartland (FAITH) Inc. They are meeting at Evansville's West Side Fairfield Inn, but its future location will be the former St. Andrews Presbyterian Church on Stringtown Road. Faithful Anglicans in the Heartland confirmed it had successfully bid $150,000 on the church. The newly formed fellowship, which has the blessing of the orthodox Bishop of Springfield, the Rt. Rev. Peter Beckwith is drawing people from liberal parishes in St. Paul's Henderson, Ky, St. Paul's Evansville, In; St. Stephen's, New Harmony, Ind. and St. John's Mt. Vernon, Ind. The decisive issue for these Episcopalians who left their Tri-State churches was the confirmation of an openly homosexual bishop to the ECUSA episcopacy as well as the promotion of same-sex blessings by General Convention. The two dioceses of Indianapolis and Kentucky have revisionist bishops unacceptable to this new group of parishioners who are crossing diocesan lines to attend the FAITH parish. The Rev. Robert Todd Giffin is the new Episcopal priest for the 60 orthodox Episcopalians. They will now worship under the banner of Faithful Anglicans in the Heartland (FAITH) Inc. Giffin said he expects the number to swell to over 150 in the next few months. The new members of the group have decided to change their memberships from liberal dioceses and parishes to the Diocese of Springfield and to worship as a satellite fellowship of the adjoining, more traditional diocese. Fr. Giffin said that one parish priest, Fr. Phil Lewis, formally of the Diocese of Albany at St. John's, Mt. Vernon in the Diocese of Indianapolis is orthodox, but the revisionist Bishop of Indianapolis, Catherine Waynick was forcing these people to look elsewhere for spiritual leadership. The Rev. Giffin is presently in charge of two missions in eastern Illinois - St. Mary's in Robinson, Ill and St. Alban's, in Olney, both under Bishop Beckwith. "This new group is meeting on a Saturday, so it won't conflict with my other duties," he told Virtuosity. Giffin will continue his two-hour commute to his church, operating the Evansville center as a satellite of his parish. "I am functioning with the full authority and blessing of the Bishop of Springfield, The Rt. Rev. Peter H. Beckwith. We are offering pastoral care to those in southern Indiana and the Tri-State area that feel estranged from their church since General Convention. This is a temporary provision being offered to faithful Anglicans in this region until adequate Episcopal oversight is accomplished through the Network of Communion Dioceses and Parishes," he told Virtuosity. "Up till now diocesan boundaries were defined by state lines," now that is changing. "We're excited to get Fr. Giffin," said John Lippert, a member of the new fellowship's steering committee. Lippert is listed as the sole incorporator of Faithful Anglicans in the Heartland, according to the nonprofit domestic corporation application through the Indiana secretary of state. Giffin, originally of Indianapolis and now a Newburgh resident, said he was unaware of the traditional Episcopalians until he read about them in the newspaper. "The intent was to remain who they were and what they believe and worship the way they did last year," said Giffin, whose diocese has rebuked the confirmation of openly gay New Hampshire Bishop V. Gene Robinson. Members of the new fellowship - they are careful not to call themselves a church, which could bring opposition from both diocesan leaderships in Kentucky and Indianapolis - said they represent the true worldwide Anglican Communion. "This is not a group of splintered Anglicans or a breakaway group. This is the mainstream," Giffin said. "This is not a reactionary movement or an aggressive movement. ... No one has broken away from anything." "Not everyone in FAITH Inc. will transfer," Ward said. "These people will move, though. If they don't, they still will be welcome." He said patience will be key to the group's success. "God called the Israelites to walk in the desert a long while," Ward said. "This is hardly a challenge. There's a lot of work that needs to be done and now we can do it." Bishop Beckwith was unavailable for comment. END